Латеранский собор 649г .

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Lateran
Council (англ.
яз)

Латеранский
собор 649г.

Lateran Council
is a term used to designate local ecclesiastical synods
in the Western Church that were convened in the Lateran Palace in
Rome. Of those councils after the Great
Schism, the Roman
Catholic Church considers five
as ecumenical which are not accepted as such by the Orthodox Church.
Among those councils held in the Lateran Palace before the schism,
the Lateran Council of 649
was the most significant.

Lateran
Council of 649

The Lateran
Council of 649 was a local council
of the Church
of Rome organized by Maximus
the Confessor and called by
PopeTheodore
I of Rome that was the first
attempt by a pope
of Rome to convene an ecumenical
council independent of the
Roman emperor. Pope Theodore died before the council met and was
replaced by Pope Martin I. Although Martin and Maximus the Confessor
were abducted after the council by Constans
II and tried in Constantinople
for their role in the council (Martin being replaced as pope before
his death in exile), their position was ultimately endorsed by the
Sixth
Ecumenical Council in 680.

The synod had its roots in
correspondence between Pope Theodore I and Maximus dating to 646,
before the latter's arrival in Rome. The momentum for the Council
was almost extinguished when Patriarch Pyrrhus
I of Constantinople in late
646/early 647 denounced Monothelitism
before the clergy
and laity
in Roma. However, Pyrrhus changed his mind after leaving Rome and
arriving in Ravenna.
His successor, Paul
II of Constantinople, was of
the same mind.

Emperor
Constans II issued the Typos
in 648 which prohibited any discussion of the issue of "one
will and one energy, or two energies and two wills" in Christ.
The Typos was
viewed as an unacceptable threat to the legacy of Chalcedon,
and thus hardened the determination of Theodore and Maximus to
convene a council. Maximus and other monks
from his order did all of planning, preparation, and scripting of
the Council, while there is little evidence that Pope Theodore did
much to prepare for it.

On May
14, 649, Theodore died while
preparations were on-going for the Council. His death left Maximus
without his patron and collaborator of the last three years with the
Papacy vacant at one of the most crucial times in the church's
history. The Roman clergy were faced with the difficult dilemma of
finding a successor with the intellectual reputation to convene the
Council, and who would not be denied the iussio
of the emperor required for his consecration.

On July
5, 649, with the influence of
Maximus, a deacon
from Todi, in central Italy, was consecrated Pope Martin
I, the first (and only) pope
consecrated without imperial approval during the period of the
Byzantine
Papacy. Although he was the
former apocrisiarius
to Constantinople and well respected in the East, Martin's election
was an indisputable "battle cry against Constantinople".
Martin's stature and proficiency in Greek was attested to by
Theodore's offer to appoint Martin as his personal representative to
an earlier proposed synod in Constantinople.

News
of the impending council reached Constantinople as Martin prepared
for it during the summer and fall of 649, but the empire was too
occupied with crises in the East to divert its attention. Far from
being spontaneous or extemporaneous, the Council had been
meticulously prepared and rehearsed over the previous three years.
Despite Martin's nominal role in presiding over the Council, none of
its participants were ignorant of the decisive influence of Maximus
in bringing it about. According to Ekonomou, the Council was "in
form as well as substance, a manifestly Byzantine affair".

The Council was attended by 105
bishops,
all but one from the western portion of the Eastern Roman Empire.
Stephen of Dor, a Palestinian, was the only bishop whose See
was not in Italy, Sicily, Sardinia, Corsica, or Africa. Transalpine
Europe, Spain, Greece, and Crete—despite lying within the
ecclesiastical jurisdiction
of Rome—were not represented. One-fourth of the bishops were
(as indicated by their names) likely of Eastern ethnicity or origin
and thus probably Greek-speaking.

The Council was convened on
October
5, 649 by the cleric
Theophylaktos, the principal notary of the Apostolic See
and chief of the papal chancery and library, with the invocation of
the regnal year of the "august and most pious lord
Constantine".
Pope Martin I then read a pre-prepared speech criticizing
Monothelitism (a view held by the then Patriarchs of Constantinople
and Alexandria), and denouncing the Ecthesis
and Typos.
The last session of the council took place on October
31. The council's acts and
decrees were disseminated along with a papal encyclical.

Ecumenical
status

Maximus and Theodore did not regard the Council as merely a meeting
of the Roman church, but rather one "in the nature of a general
or ecumenical council".[3]
In a letter to a Cypriot priest, Maximus referred to the council as
the "sixth synod, which through the divine inspiration of God
set forth with all pure piety the doctrines of the holy Fathers".[3]

Never before had the pope—or any prominent Christian
leader—challenged the authority of the Roman emperor alone to
convene an ecumenical
council.[4]
Even Athanasius,
the virulent opponent of Constantius
II's Arianism
had conceded this to the emperor he regarded as a heretic.[4]
The papacy also had long regarded ecumenical councils as the
prerogative of the emperor; for example, when Pope
Julius I convened a synod to rehabilitate
Athanasius (condemned by the First
Synod of Tyre), he defended the practice by
claiming the synod was not meant to be general or ecumenical.[4]
Although the Council planned to send its canons to Constans
II for ratification, there was little doubt
that this would be viewed as "form without substance".[4]
Theodore and Maximus were undoubtedly aware that they were "claiming
nothing less than a revolutionary role for the Papacy".[4]

Later popes would de facto repudiate this usurpation by
allowing the emperor to convene the Third
Council of Constantinople (680).[5]
Nevertheless, the Lateran Council of 649 constituted a watershed
moment in the history of the primacy
of the Roman pontiff.[5]
In an attempt to legitimize the council, neither Maximus nor
Theodore attempted to innovate further with its methodology.[5]

Death of
Theodore

Pope
Martin I, the first pope since 537 consecrated
without imperial approval

Pope Theodore died on May 14, 649, while preparing for the
Council.[6]
His death left Maximus without his patron and collaborator of the
last three years and the "Papacy vacant at one of the most
crucial times in the church's history".[6]
The Roman clergy was faced with the impossible dilemma of finding a
successor with the intellectual reputation to convene the Council
who would not be denied the iussio of the emperor required
for consecration.[7]

Due to the influence of Maximus, on July 5, 649, a deacon from Todi
was consecrated as Pope
Martin I, the first (and only) pope
consecrated without imperial approval during the Byzantine
Papacy.[7]
Although he was the former apocrisiarius
to Constantinople and well respected in the East, Martin's election
was an indisputable "battle cry against Constantinople".[7]
Martin's stature and proficiency in Greek are attested to by
Theodore's offer to appoint Martin as his personal representative to
an earlier proposed synod in Constantinople.[7]

News of the impending council reached Constantinople as Martin
prepared for it during the summer and fall, but the empire was "far
too occupied with crises in the East to divert its attention".[8]
Far from being spontaneous or extemporaneous, the Council had been
meticulously prepared and rehearsed over the previous three
years.[8]
Despite Martin's nominal role in presiding over the Council, none of
its participants were ignorant of the decisive influence of Maximus
in bringing it about.[8]
According to Ekonomou, the Council was "in form as well as
substance, a manifestly Byzantine affair".[8]

Attendance

The Council was attended by 105 bishops,
all but one from the western portion of the Byzantine
Empire.[9]Stephen
of Dor, a Palestinian, was the only bishop
whose See was not in Italy, Sicily, Sardinia, Corsica, or Africa.[8]
Transalpine Europe, Spain, Greece, and Crete—despite lying
within the ecclesiastical jurisdiction of Rome—were not
represented.[9]
One-fourth of the bishops were (as indicated by their names) likely
of Eastern ethnicity or origin and thus probably Greek-speaking.[8]

Proceedings

First session

The Council was convoked on October 5, 649 by the Greek cleric
Theophylaktos,
the principal notary of the Apostolic See, chief of the papal
chancery and library, invoking the regnal year of the "august
and most pious lord Constantine".[9]Pope
Martin I then read a pre-prepared speech
criticizing Monothelitism
(a view held by the Patriarchs of Constantinople and Alexandria),
denouncing the Ekthesis
and Typos,
and claiming for Rome the apostolic authority to weed out heresy.[9]
Martin quoted five Greek authors and two texts by Pope
Leo I.[12]
The bishops of Aquileia
and Cagliari
spoke next, with remarks in much the same fashion, followed by
representatives of the archbishop
of Ravenna (himself absent).[9]

The entire
convocation together assented to the previous remarks and recessed
for two days.[9]

Second session

The second session was convened on October 8 by Theophylaktos, who
acknowledged the presence of late arrival Stephen
of Dor, the papal
vicar in Palestine, deputized to depose the
Monothelite clergy of Sergius
of Joppa.[13]
Bishop Stephen had arrived to deliver his own tract against
Monothelitism, which was translated from Greek to Latin by papal
notary Anastasios.[13]
The pope endorsed the speech upon its completion.[13]

A delegation of Greek abbots, priests, and monks (many of whom had
been resident in Rome for years) were then admitted to the synod by
Theophylaktos to present their own tract denouncing
Monothelitism.[13]
As the bishop of Aquileia insisted, Theodoros translated these
remarks into Latin.[13]
The tract was signed by thirty-six monks, among them Maximus
the Confessor.[13]
These presence of these Easterners was designed to bolster the claim
to ecumenical status of the Council, anticipating that
Constantinople would decry it as a regional assembly.[14]

Fourth session

Fifth session

The last session of the council took place on October 31, relying on
florilegia
from various Greek theologians.[12]
An excerpt from the Fifth
Ecumenical Council on how to determine
appropriate authority of texts was read at the suggestion of
Leontios
of Naples.[12]
Excerpts from fifty-eight texts by twenty-one authors (sixteen Greek
and five Latin) were then read.[15]
After more texts were read, the Council proclaimed its adherence to
the five previous ecumenical councils and condemned all those who
disagreed.[15]

Al together 161
texts were quoted to the fifth session, 27 from Maximus's Tomus
Spiritualis, with the vast majority
originating in the East.[16]

Canons

The council's acts and decrees were disseminated along with a papal
encyclical claiming the "faith of the
universal church" by virtue of having "exercised the
collective power of the episcopate".[3]
Of course, as Martin and Maximus were aware, all the previous
councils regarded as ecumenical
were convened by the emperor, not the pope.[4]
This encyclical itself was likely written by Maximus.[16]

Until recently, the predominant historical view was that the acts
and proceedings of the Council were written in Latin and then
translated into Greek; Ekonomou's more recent analysis of the texts
suggests the opposite to be true.[14]
None of the Council's prime movers were native Latin speakers,
including Pope Martin and Maximus the Confessor.[14]

The Council's formal pronouncements amounted to 20 canons.[16]
Canons X and XI are the ones with specifically take up the subject
of Christ's two wills and two energies, based predominately on
Maximus's earlier disputation against Pyrrhus while in Carthage.[16]

Aftermath

The Roman public, independent of their distaste for Monothelitism,
harbored a "growing resentment toward Byzantine political
domination", as expressed by the recent revolt of Mauricius
against the Exarch
of RavennaIsaac.[2]
Two years later, Theodore I took the "bold and unprecedented
act of presuming to depose" Patriarch Paul
II of Constantinople, one of the leading
proponents of Monothelitism.[17]
Neither Theodore nor the Roman public desired political independence
from Constantinople, but Theodore calculated that "the time was
now particularly propitious to press Rome's position against
Constantinople on the Monothelite question with even greater
vigor".[2]

Theodore did not
believe his own authority ex
cathedra nor his attempted deposition of
the Patriarch to be sufficient to defeat Monothelitism; rather he
hoped that the strength of the argument of the council itself would
win the day.[2]

During his first trial in June 654 Maximus was asked by sakellarios
Troilus where he had condemned the Typos, he replied "at
the synod of Rome in the Church
of the Savior".[1]
Demosthenes[clarification
needed] exclaimed in reply that the Roman
pontiff had been deposed, Maximus responded that the validity of the
argument of the Council did not depend on the legitimacy of the
pontiff that convened it.[3]

Martin I was exiled, eventually arriving in Tauric
Chersonese in May 655.[19]
In an unusual move, a successor to Martin I was elected in 654 while
he still lived and his name retained its anathema,
escaping mention by even any of his successors for 75 years.[20]Pope
Eugene I normalized relations with
Constantinople, and although he avoided pressing the issues of the
Christological controversy, he ceremonially refused a letter from
the Patriarch of Constantinople.[21]

(http://en.wikipedia.org/wiki/Lateran_Council_of_649#cite_ref-16)

The Council's formal pronouncements
amounted to 20 canons. Canons X and XI are the ones that
specifically took up the subject of Christ's two wills and two
energies, and were based mainly on Maximus's earlier disputation
against Pyrrhus while in Carthage.

Within four years of the closing
of the Council, in June 653, Martin and Maximus were arrested and
brought to Constantinople for trial, for violating the Typos's
prohibition on discussing the subject.

During his trial in June 654
Maximus was asked by sakellarios
Troilus where he had condemned the Typos,
to which he replied at the synod
of Rome in the Basilica
of St. John Lateran. Receiving an exclamation in reply that the
Roman pontiff had been deposed, Maximus responded that the validity
of the argument of the Council did not depend on the legitimacy of
the pontiff that convened it.

Pope Martin I was exiled,
eventually to Tauric Chersonese in May 655. The successor to Martin
I, Pope Eugene
I, elected in August 654 while
Martin was still living and his name retained its anathema,
was not mentioned by any of his successors for 75 years. Pope Eugene
I, however, normalized papal relations with Constantinople, and
although he avoided pressing the issues of the Christological
controversy, he refused a letter from the Patriarch of
Constantinople that was vague about the number of wills or
operations.

Reference

Ekonomou, Andrew J. 2007.
Byzantine Rome and the Greek Popes:
Eastern influences on Rome and the papacy from Gregory the Great to
Zacharias, A.D. 590-752. Lexington
Books.[1]